धत्त इति चक्री, 'चलस्वरूपमत्यन्तं जवेनान्तरितानिलम् ।चक्रस्वरूपं च मनो धत्ते विष्णुः करे स्थितम्' इति विष्णुपुराणवचनात् ।विक्रम : पादविक्षेपः, शौर्य वा; द्वयं ।चाशेषपुरुषेभ्यो विलक्षणमस्येति विक्रमी ।श्रुतिस्मृतिलक्षणमूर्जितं शासनमस्येति ऊर्जितशासनः 'श्रुतिस्मृती ममैवाज्ञे यस्ते उल्लङ्घ्य वर्तते ।आज्ञाच्छेदी मम द्वेषी मद्भक्तोऽपि न वैष्णवः' इति भगवद्वचनान् ।शव्द प्रवृत्तिहेतूनां जात्यादीनामसंभवात् शब्देन वक्तुमशक्यत्वान् शब्दातिगः, 'यतो वाचो निवर्तन्ते ।अप्राप्य मनसा सह ' 'न शब्दगोचरे यस्य योगिध्येयं परं पदम्' इत्यादिश्रुतिस्मृतिभ्यः ।सर्वे वेदाः तात्पर्येण तमेव वदन्तीति शब्दसहः; 'सर्वे वेदा यत्पदमामनन्ति' इति श्रुतेः ' वेदैश्च सर्वैरहमेव वैद्यः' इति स्मृतेश्च ।तापत्रयाभितप्तानां विश्रामस्थानत्वात् शिशिरः ।संसारिणामात्मा शर्वरीव शर्वरी; ज्ञानिनां पुन: संसार : शवरी; तामुभयेषां करोतीति शर्वरीकरः, 'या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः' इति भगवद्वचनात् ॥ ।
In plain words
He is called Cakrī because He holds the cosmic mind—which is restless by nature, swifter than the wind, and shaped like a spinning wheel—in His divine hand, as declared in the Viṣṇu Purāṇa. He is Vikramī because His stride and heroic valor are completely distinct from all other beings. He is Ūrjitaśāsanaḥ because His commands, embodied in the Vedas and sacred traditions, are unassailable; the Lord Himself warns that those who violate these laws break His command and cannot be considered true devotees. He is Śabdātigaḥ, transcending all words, because the categories of language like class and attribute do not apply to Him; as the Upaniṣads declare, He is the supreme state where speech and mind turn back, unable to reach. He is Śabdasaḥ because He is the ultimate focus of all Vedic revelation. He is Śiśiraḥ, the cool refuge, soothing those scorched by the threefold miseries of life. Finally, He is Śarvarīkaraḥ, the creator of night and day for both the worldly and the wise: what is dark night to the ignorant is the waking light of the Self to the sage, and the worldly waking state of the ignorant is but a dark night to the seer.
Close to the Sanskrit
He holds, thus He is Cakrī, from the Viṣṇu Purāṇa statement: 'Viṣṇu holds in His hand the mind, which is extremely restless by nature, surpassing the wind in speed, and having the form of a wheel.' Vikrama is the stride of feet, or valor; both. And because His stride is distinct from all other men, He is Vikramī. His command is mighty, characterized by Śruti and Smṛti, thus He is Ūrjitaśāsanaḥ, from the Lord's statement: 'Śruti and Smṛti are indeed My commands; whoever transgresses them and acts, he is a breaker of My command, My enemy, and even if he is My devotee, he is not a Vaiṣṇava.' Because of the absence of genus and other causes of word usage, He is impossible to express by words, thus He is Śabdātigaḥ, from Śruti and Smṛti passages such as: 'From whom words turn back, along with the mind, without reaching Him,' and 'Whose supreme state, to be meditated upon by yogis, is not within the range of words.' All Vedas speak of Him alone with intent, thus He is Śabdasaḥ; from the Śruti: 'Which state all Vedas declare,' and from the Smṛti: 'And by all Vedas, I alone am to be known.' Because He is the resting place of those scorched by the three miseries, He is Śiśiraḥ. For worldly beings, the Self is like night, thus He is Śarvarī; for the wise, on the other hand, worldly existence is night; He makes that for both, thus He is Śarvarīkaraḥ, from the Lord's statement: 'What is night for all beings, in that the self-controlled one wakes; in which beings wake, that is night for the seeing sage.'